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THREE DOLLARS PER ANNUM. Vol. XXXII.—No 50. Contributions. Letters to G.-No. VI. iJear Brother: Your appeal to me, through the Advocate of Nov. 12th, came to hand after I had written two letters, based upon private suggestions. I wish I deserved the things so kindly said of me in that note of yours. I cannot, though conscious of my inability to do it properly, refuse your re quest to give you a letter addressed “to those traveling preachers who are not doing their duty. In my former letters I have dealt with small matters, about which there can be no difference of opinion. So plain, as I saw them, we-e ►he facts of duty that a child could Jerstand them. Now, to those brethren y< mention, my first word is “do your duty.” The Bishop meant what lie said, when he said: “You ought not to be supported if you do not do it.” He might have said, “you will not be supported, if you do not do it.” Generally, the people are willing to pay for services received. Some times they are not able. But when I say “do your duty,” you must remember that I do not stet up a standard of duty for you. Generally the rule is, “study to show thyself a workman that needeth not to be ashamed, rightly dividing the word of truth.” “Feed the flock.” Os course, you are to preach and visit, and attend to many other incidental duties of the pastor ate. I cannot tell you how often you are to preach, how long your sermon should be, how much or how little rhetoric or logic to use. Now, some will assume to decide these points for you. One good brother thinks an hour too long. He decides that you would do better, i. e. it is your duty to preach forty minutes. Another flunks you are direlect to duty, if you don’t preach with all your might, an hour and a half. “Rhetoric or logic are out of place inasermou,” says one. Another prefers something of each. You must be the judge as to quantity, quality, etc. No Bishop can decide the minutia of your preaching. Nor do I pretend to say how often, or how long you should make your visits to your people. One brother on a station, sees everybody once in six weeks at their own home; another sees some, once a year, or once a quarter, and some once a week. One brother “holds class,” every time he visits his people, and anothe rdoes not think it necessary. On a circuit, as I have already said in a previous letter, so much visiting is simply impossible. How often, or how long your visits should be, the book does not say, and no man eon say. You will find some who assume to settle this matter definitely. I do not. I sometimes think that “judge not,” was uttered by Christ, with all the varieties of talents and duties before his eye, and in reference to the impossibility of determining the mode and measure of duty. I know no standard but God’s word, interpreted accord ing to—not Wesley, or Clarke or Baxter — but your own judgment. Your greatest sin is, perhaps, when you yield your own con victions to the caprice of others, and losing sight of your own individuality, give your self to their direction. Here is the unques tionable duty of the ministry, preach, visit. Wlieu and how, judge ye. Brother Blank lives among his people. He drops in to-day, “calls” about dinner time, or “happens” to come before breakfast. He often gets home at ten and eleven o’clock at night—family all abed but wife, she is waiting for the “servant of the people” to come home, Everybody loves him —he is so good, so familiar, so like one of the family That is what brother Blank’s successor heard about him from a part of his flock. I re member some of these “familiar” men, and must say 1 would prefer they were more family than familiar. Where is the good wife who does not prefer knowing when her guests are coming ? But to return to brother Blank again. While some said everybody loved him, others said, “he did not visit us often; we would not have cared, however, so much, but he preached so poorly that lie emptied the church of hearers, except those whose piety made them prize him for his goodness. Now, who of these arc the propt r judges of brother Blank’s duty? I say again: Os the measure of duty judge ye. Brother G. you will excuse me for being no more definite in my advice to my careless brethren, since 1 entertain such views of duty as prevent my being more so. If you will show me a “better way,” I will gladly “walk therein,” and teach others so to do. If the preacher have r«.ally no capacity for visiting, he ought to cultivate it, so as to fill up the wanting half-measure of a traveling preacher. Only be sure, that your measure, and his work both be guaged by the “sanc tuary” measure. Be very careful, too; for while you are adjusting the scales for the time being, you are standing in God’s place! Those men who want waiting upon, cer tainly need rebuke. You know, dear G. ire grew up under the old rule of “allow no one to do for you, what you can do for your self.” It does seem strange to me, that any man should wish to trouble others with his wants. May be, we are too sensitive on this point. You know we all have our hobbies, and if ours is not somebody else's, that some body else is disparaged in our eyes. Those brethren are, perhaps from force of educa tion and habit, waiting to be waited on, un consciously. Through you, I say to them, wait on yourself. Unharness your own horse, harness him again; water, feed him— if it be necessary. A man with half an eye to surroundings, can tell when he ought to take these liberties, and when to allow him self to be waited on. A Methodist preacher has no right to be boorish, or to take liberties with his people’s home or property. If he does “just as if he were at home,” sensible people will soon wish him there. On the other hand, if he plays the Lord, and de mands attention, and makes himself felt, then his presence is equally disagreeable. Let common sense direct you. Remember the old proverb, “in medio tritisimus ibis." Let your moderation be known unto all men. My dear brother, excuse the plainness of my speech, and the simplicity of my thoughts, and labor with me to promote the common weal of our beloved Zion. Let our motto be “charity, that hidetli a multitude of faults.” Fraternally, Presbyter. The Garden Spot for Emigrants. Though opposed to emigrating without substantial reasons; yet, nevertheless, as people will move, and as I am acquainted with a section of country heretofore much overlooked, I will detail its advantages over any other in the whole Southwest. The land is rich alluvial, and, strange as the idea may seem, it never overflows. Why? Simply because a small river now runs where once flowed the large river, the Ar kansas. The small river has long been tfkrisUati Adtotaic. known as Bayou Bartholomew. Under a good state of cultivation, the average yield is 40 bushels com and a 400 lb. bale of cot ton; and with a very favorable season 40 or 50 per cent. more. And for land of such superior quality, it is the cheapest that can be found for hundreds of miles—as 33 to 33 per acre is the most common price, and for improved land 35 to 315 per acre. Now where in the whole Southwest can such ad vantages be found, within 10 to 20 miles of constant steamboat navigation. But Geor gians and Carolinians, will all wish to know of the health of this garden spot. It is un doubtedly as good as on any Southwestern river in like lattitude. M. T. McGehee. Fine Bluff, Arkansas. Father Fisher. Those who saw and heard Father Fisher, when he was in Georgia in 1853, will be glad to read the following: This venerable man and veteran Methodist Itinerant of the Pacific Conference accom panied Bishop Marvin from California, and lias sojourned in our city for more than a week past. He is one of a rare number whom mere Conference relatioms do not lo calize. He belongs to the whole of Western Methodism, from the banks of the Ohio and Mississippi and the Gulf of Mexico to the coast of the Pacific. He has pioneered a large portion of the territories of the West, embracing nearly half a continent. He be gan his public life as an exhorter, and com menced his itinerant ministry in his 19th year, travelling the Vincennes Circuit, In diana, under the Presiding Elder. In 1823 he was admitted on trial in the Missouri Conference, Bishop Joshua Soule presiding. It then embraced two States, Missouri and Illinois, where, with the exception of one year, he continued his ministry till the fall of 1841, when he was transferred to the pio ue< r work of Texas, remaining there till 1855, and that year transferred bv Bishop Andrew to the Mission Conference on the Pacific coast. As Presiding Elder of the San Francisco District, the whole of Oregon was by his request added to his charge—one of the Circuits! He pioneered it till the fall of 1851 and left it an established Conference with two Presiding Elder’s Districts. Such is the brief minute of an eventful and heroic ministry of the gospel, extending over a pe riod of 47 years—years filled up with the records of noble courage and brave endur ance, and memorable achievements in the service of the Master. In his visit here hal lowed memories of the olden time are re kindled among the scenes and in communion with a few remaining friends of his early life and ministry. In the winter of 1823 and 1824 he assisted Jesse Greene, the pastor, in a meeting, at the old Fourth Street Church. On Sabbath morning he preached in the pul pit of the same society, but there was, doubt less, not a single hearer present of his for mer congregation—must of them sleep in tin* dust to await at last with him the resur rection of the just and the reunion of the skies. His pulpit services and his talk at the preacher’s meeting on Monday morning are spoken of as sermons of privileged com munion and special grace. He is now in the 66th year of his age—hale and vigorous yet, a kindly,"'genial old man, and wearing the presence and spirit of a patriarchal Christian man and minister. He is on his way to Texas, where he will spend the winter among his children, whom he has not seen for sev enteen years, and be in attendance at the Geueral Conference in May next, as Chair man of the Pacific Conference delegation.— St. Louis Christian Advocate. Virginia Conference Appoint ments. Richmond District.— Leroy M Lee, Pre siding Elder. Richmond—Centenary, John C Granbery; Broad Street, .T E Edwards; Trinity, Joseph A Proctor; Clay Street, T A Ware; Union, B F Woodward; Manches ter, .TPGarland; Sidney, Oregon, and Rock ets, R A Armistead; Charles City, George C Vnnderslice; New Kent. Joseph H Lear; King William, George M Wright; Matthews, F M Edwards; Gloucester, E M Peterson; Williamsburg, .T H Crown; Seaman’s Beth el, F .T Boggs; Penitentiary, S T Moorman; Missionary to the Germans, E N S Blogg; Editor Christian Advocate, W W Bennett. Charlottesville District.— Jacob Man ning. Presiding Elder. Charlottesville, S S Lambeth; Albemarle, J M Anderson, J J Lafterty, sup.; Seottsville, J Bayley; How ardsville, W M Jerdone; Fluvanna, M L Bishop; Gordousville, J N Jones; Orange, W E Payne, II M Linney, sup.; Louisa, A C Bledsoe; Batesville, II H Gaiy; Madison, R W Watts; Green, J W Tucker; Gooch land, CEHobdav, BC Spiller; Beaver Dam, J I’ Finnell. Lynchburg District.— A G Brown, Pre siding Elder. Centenary, George W Lang horn; Court Street and Ruling Mills, R N Sledd, Thomas H Early; Amherst, J D Blackwell, D J C Slaughter; West Amherst, J W'Bledsoe; Bedford, JM Saunders; South Bedford, W I Hunter; Bedford Springs, .T R Waggoner; Liberty, P F August; Appo mattox, E A Gibbs; Campbell, ,T W Hil drup; Buckingham, B B Beadles; Prospect, Alfred Wiles; Big Island, Elisha DeWitt; Nelson, William G Williams. Danville District.— James Jamison, Pre siding Khler. Danville, C C Pearson; Char lotte, LH Grabill, J D Southall; South of Dan, W II Camper; Ringgold and Bannister, .T GBayley; Pittsylvania, AM Hall; South Staunton to be supplied by R A Lee; Frank lin; II C Bowles; Henry, B F Hodges; Pat rick. J A Hughes; Halifax, Jeremiah Mc- Mullan. Farmville District.— Robert Michaels, Presiding Elder. Farmville, IV E Edwards; Mount Pleasant and Mineral Springs, Joshua L Garrett; Burkeville, George H Ray; Lu nenburg, James C Watson; Boydton, D M Wallace; Meelenburg, BH Johnson; Bruns wick, James W Blineoe; Nottoway, William G Lumpkin, J L Spencer; Amelia, Joseph E Potts; Powhatan, James C Reed; Cum berland, L J Hansberger; Greensville, W W Spain. Petersburg District.— E P Wilson, Pre siding Elder. Petersburg—Washington St. and Blanford, C H Hall, T Campbell; Mar ket Street and Wesley Chapel, W E Jud kins; High Street and Battersea Chapel, George E Booker: Chesterfield, P W Ar cher; Coal Field and Cloverhill, R Fer guson; West Dinwiddie, George N Guy, J II Proctor; Dinwiddie, T J Taylor; Sussex, Joseph H Amiss, J A Riddick; Hicksford, John B Dey; Prince George Mis sion, John P Woodward; Surry, J W Con nelly. Murfreesboro’ District. —H B Cowles, Presiding Elder. Murfreesboro’, R A Comp ton; Northampton, J E McSparren, W Grant, R I Carson; Bertie, R N Crooks and W P Jordan; Edenton, W B Daugherty. W ,T Norfleet; Hertford, James L Fisher; Pas quotank, T M Williams; Elizabeth City, W Wright; Indian Ridge, Wesley C Vaiden; Suffolk, W G Starr; Gates, M S Collonna; Southampton, John W White, W C Taylor, I M Arnold; Currituck Mission, B H Jarvis; President Wesleyan Female College, Paul Whitehead; Agent Wesleyan Female Col lege. Wm B Rowzie. Norfolk District.— D P Wills, Presiding Elder. Norfolk—Cumberland Street, P A Peterson; Granby Street, W W Duncan; Portsmouth : Dinwiddie Street, W H Chris tian; Second Street, W E Allen; Wesley Chapel, Joseph E Martinj Norfolk Circuit, B F Tenneille; East Norfolk, J W Compton; Princess Ann, J W Howard; Eastville, J B Merritt, L Moore; Pungoteague, J C Mar tin; Wicomico, JD Hank; Berlin, J Rhodes; Cambridge, C V Bingley; Dorchester, J O Moss, J B Laurens; Hampton and York, J D Lumsden. Rappahannock District.— JH Davis, Pre siding Elder. Rappahannock Circuit, W F Robbins; Culpepper, E H Pritchett, ,T E Poulton; Spottsylvania, J W Jones, J F Brannan; Caroline, George W Nolley; King George, W F Bain. Westmoreland, Charles E Watts; Northumberland, E M Jerdan; Lancaster, T J Bayton; Middlesex, Thomas H Boggs; King and Queen, T M Beckham; Hanover, W H Hopkins. President Randoph Macon College, J A Duncan, D.D.; Conference Missionary, Le onidas Rosser: W H Cobb, Chaplain U S Navy; Transferred to Baltimore Conference. L S Reed. Doctrine anb s*)jerienee. Hymn for the Lord's Day. O day of rest and gladness, O day of joy and light, O balm o f care and sadness, Most beautiful, most bright; On thee, the high and lowly, Bending before the throne, Sing, Holy, Holy, Holy, To the great Three in One. On thee, at the creation, The light Ilrst had its birth; On thee, for our salvation, Christ rose from depths of earth ; On thee, our Lord victorious The Spirit sent from heaven, And thus on thee most glorious A triple Light was given. Thou art a port protected From storms that round us rise ; A garden intersected With streams of Paradise; Thou art a cooling fountain In life’s dry dreary sand; From thee, like Pisgah’s mountain, We view oar promised land. Thou art a holy ladder, Where augels go and come ; Each Sunday finds us gladder, Nearer to heaven our home; A day of sweet reflection Thou art, a day of 1 we, A day of resurrection ■ From earth to things above. To day on weary nations The’ heavenly manna falls; To holy convocations The silver trumpet calls, Where gospel light is glowing With pure and radiant beams, And living water flowing With soul-refreshing streams. New graces ever gaining From this onr day of rest, We reach the rest remaining To spirits of tlie blest. To Holy Ghost be praises, To Father and to Son; The Church her voice upraises, To thee, blest Three in One. Canon Wordsworth. Tlie Mission of Rich .Men. We commend the following, which we clip from The Advance, to the special attention of onr brethren to whom God has intrusted wealth. You have a special work to do, and in order to hear, at last, tlie approving sen tence, “Well done, good and faithful ser vant.” you should faithfully perform it. Riches when properly used area blessing; but when hoarded up with a miser’s care for selfish purposes, they prove, in the sphere in which he inis placed you. What is your duty in that sphere ? Read and con sider. “Every individual lias, in some sense, his mission. Every class may be supposed with equal reason to have its mission—rulers and subjects, scholars and the unlearned, tlie clergy, and tlie laity, the prosperous and the afflicted, men and women. We take it, therefore, that the rich have a mission in this world—a mission which, us appointed of God, lias in it much of true honor, nobility and worth. What can it lie ? We doubt if many of them know, or have cared to inquire. Selfishness infects every class ; how should the rich be free ? It is in that sense nutiual for them to assume that their wealth is tlieir own, for which they are accountable simply to themselves ! that "their particular business in life is, so to use their money as to minister to their ambition, or to their love of ease and pleasure ! But they are meant to subserve a nobler function than that in the world, both in fact and con sciously. They have a divine sphere in which to move, and (oh. that they knew it!) their glory is to revolve in tliat orbit of love around Him as tlieir centre who is Love, The glory of God is, that, being almighty, he uses his power to promote the good of the universe, and finds his joy in securing the happiness of his creatures. Rich men have a similar power and opportunity rela tively to their poorer brethren in this world —the clianoe to act divinely in their superior position, and to do those grand things iu the way of beneficence which are denied to those in more limited circumstances. There are those who believe in this mis sion, and who are selecting each liis special object or objects on which to lavish his mu nificence as God’s representative. Think what Amos Lawrence did systematically through many years ! Look at Vassal - Col lege, the creation of a man during his life bestowed upon it over half a million dollars ! Considered the similar deed of Mr. Cornell in founding tlie University at Ithaca des cribed in tlie last Advance, to which he has already given seven hundred thousand dol lars besides a donation of one hundred thousand dollars to establish a free library ! How noble, too, the princely liberality of George Peabody; who literally gives a mil lion dollars at a time to great objects on both sides of the Atlantic. In a similar manner Philo Carpenter is making the Chi cago Theological University the recipient of almost yearly donations of several thousand dollars, now aggregating a large sum. John V. Farwell is doing on a large scale a work for all time in connection with the Young Men’s Christian Association in this city ; while, all over our land public institutions are having munificent patrons raised up to bestow benefits of the same kind. Such men have a right conception of their mission. They understand that it is to do these things, which cannot be done by poorer men, God puts wealth into their hands. Their deeds are not only an example but a prophecy. Under the influence of God’s Spirit tlie rich men in the church will be taught tlie height of tlieir privilege in this respect, and will come forward with offer ings commensurate with tlieir ability and with the world’s wants. Single men will endow professorships in our old colleges and seminaries, or will put up the needful build ings ; will support a missionary or an entire mission to China or Japan ; will build large city churches and throw them open for preaching of a free Gospel to the poor ; will be individual tract societies, and will do other deeds of holy enterprise for which hitherto the contributions for thousands have been required. This will be tlie object for which they will do business. Has any one else clearly defined the pecu liar mission of rich men ? Yes : the large hearted and broad-minded Paul lias done it, in his second epistle to Timothy : Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy—that they do good, and they be rich in good works, ready to distribute, willing to com municate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” The Old, Old Story. “I am tired of newspapers, and” travels, and novels,” said a young girl to her teach er. “Tell me of some good book to read.” “The Bible is a good book.” “Oh, that is so old. Ido not care to read always the same story. I want something new. ” “If you but read aright, tlie Scriptures are a mine of wealth, ever displaying new treasures.” ‘ ‘How can tliat be ?” “An anecdote of one of UTiitefield’s bear ers will illustrate my meaning. One day while Wliitefield was preaching on the hearth, an old man and his wife passed along the road on horseback. Attracted by the crowd and the minister’s voice, they stopped to hear, ‘what the man was talking about. ’ He talked of 1800 years ago, and the old man said impatiently, ‘Mary - , come along. It is only something that happened a long while ago.” But Mary wished to stay a lit tle longer. Soon both were in tears and asking, ‘What shall I do to be saved ?” “On their way home the old man thought of his Bible, and exclaimed, ‘Mary, doesn’t our old book at home say something about these things ?” “They went home rejoicing, and there read the long neglected book—read it with ever increasing delight. ‘Why, Mary,’ said the surprised and happy husband, ‘is this indeed "our old book? Everything seems quite new. ’ “Thus will it be with you. Thus may it be ■with all. If the Spirit but interpret the word, and the heart receive its blessed in fluence, then will the old story be ever fresh and new.”— S. S. Times. PUBLISHED BY J. W. BURKE & CO., FOR THE M. E. CHURCH, SOUTH. Macon, Ga., Friday, December 10, 1869. The Sweetness off Worship at Ev? ning. When the noise and turmoil of the day are over, it is sweet to commune with God; the cool and calm of eventide agree most de lightfully with prayer and praise. The hours of the declining sun are so many quiet alleys in the garden of time, wherein man may find his Maker waiting to commune with him, even as of old, the Lord God walked with Adam in Paradise in the cool of the day. It is meet that we should set apart a peaeefnl season ere the day - lias quite departed—a season of thanksgiving for grace abounding, of repentance for follies multiplied, for self examination for evils insinuating. To leap from day to day like a mad hunter scouring the fields, is an omen of being delivered over to destruction; but tbe solemn pause, the deliberate consideration—these are means of grace, and ensigns of an in-dwelling life.— The tide of ocean stays awhile at ebb, be fore it resolves to flood again; the moon sometimes lingers at the fuli; there are dis tinct hedges in nature set between the acres of time—even the strike of the bell is a little mound of warning: men should not remove landmarks, but beat the bounds frequently - , and keep up with due interval and solemnity the remembrance of the passing awiiv of days, and months, and years; each it were well to tinverse the boundaries of the’ day, and take note of all it has brought, and all it has seen, The drops of the night come from the same fount as the dew of the morning; He who met Abraham at break of day, com muned with Isaac in the field at eventide.— He who opens tlie doors of day with liis hand of mercy, draws around His people the curtains of the night, and by His shining presence makes tlie out-goings of the morn ing and of the evening to rejoice. A promise at dawn, and a sure word at sunset, crown the brow of day with light, and sandal its feet with love. To breakfast with Jesus, and sup with Him also, is to enjoy the days of heaven upon earth. It is dangerous to fall asleep till the head is leaned on Jesus’bosom. When divine love puts its fingers on the weary eyelids, it is brave sleeping; that the Lord’s beloved may have such sleep given to him, it is needful that lie should make a near approach to the throne, and unburden his soul before tbe great Preserver of men. To enter into the blaze of Jehovah’s presence by tbe way of the atoning blood is tlie sure method to refine ourselves of onr earthly dross, und to renew the soul after exhausting service. The reading of the Word, and prayer, are as gates of carbuncle to admit us into the presence-chamber of the August Majesty, and he is most blessed who most frequently swings those gates upon their sap phire hinges. When the stars are revealed, and all the hosts of heaven walk in golden glory, then surely is the time when the sol emn temple is lit up and the worshipper is bidden to enter. If one hour can be en dowed with a sacredness above its fellow, it must be the hour when the Lord looseth tlie bauds of Orion, and leadctli forth Arcturus and his sons: then voices from worlds afar call us to contemplation and adoration; and the stillness of the lower woild prepares an oratory for the devout soul. He surely - never prays at all who does not end the day as all men wish to end tlieir lives—in prayer. In many households the gathering of the family for evening prayer is more easy than tlie morning opportunity, and iu all the tents of our Israel the evening sacrifice should be solemnly remembered. Ere we cower down beneath the wings of the Eternal, let us entreat Him to deliver us from the terror by night, and give us safe dwelling in liis se cret place. It is blessed work to set the night wanderers in their post by supplica tion, and then commit ourselves, without fear, to the embrace of divine love.—Ex change. Uniting with the Church. Witness-bearing for Christ is a broad, far reaching phrase, as the Saviour employed it. He said: “Whoso coufesseth me before men, him will I confess before my Father which is in Heaven.” When Christ gives conversion, he demands confession. He de mands a cordial, fearless, outspoken acknowl edgement of Him as the Redeemer and ruler of the heart. We firmly believe tliat every true and penitent believer should at once be come a witness for Christ; conversion should be followed by - immediate public confession of tlie new-born faith in Jesus. Delay of this duty is not warranted by the Scriptures; it leads often to doubt and distrust, and en courages a self-righteous spirit of trying to make out’s self better before coming out for Christ. Every month spent without a pub lic profession of faith is commonly lost; and n timid convert who postponed her union with the church for five years in order to gain more assurance, frankly acknowledged to me afterwards: “I feci as if five whole years had been wiped out of my short life.” A converted soul should obey at once its first instinct. “Lord, what wilt thou have me do?” is tlie first question of a changed heart. The answer: “Confess me before men; ye are my - witnesses.” The person who has a genuine trust in Jesus for salva tion, and yet fails to make an open acknowl edgement of Jesus, loses tin - opportunity to do good, loses self-respect and the respect of others, and risks tlie loss of His favor who has said: “Whoso is ashamed of me, of him will I be ashamed in tlie presence of my Father and the holy angels.” In nearly every congregation there are more or less of halting, irresolute persons, like Bunyan’s Mr. Fearing and Miss Much. Afraid, who have a sweet faith, and yet they never come out openly as his witness-bearers. They ex pect Christ to acknowledge them in Heaven, and yet they shrink from acknowledging Him on earth. They may be Christians at heart, but the world is not allowed to know it. They are, certainly, not shining lights, but rather are they dark lanterns. No one is the better for tlieir clandestine religion, no one hears their testimony - , or reads a “living epistle” in their cowardly conduct. This is a miserable method of living—-this concealment of one’s colors in the presence of the enemy—this following along in tlie rear of Christ’s army - corps with a vague hope of being counted iu among them when the celestial crowns of victory are awarded to the f aithfnul soldiers. We do not say that church membership is essential to salvation, or that one cannot be a sincere Christian outside of the church. But the Bible warrants us in saying that whoever hopes to be acknowl edged by Christ in heaven, and yet refuses to acknowledge him before men, "is disobey ing Christ’s orders, and cannot expect liis blessing. Jephiha's Daughter. Wherever I have seen or heard the vow of Jephtha alluded to, it has always seemed to be a settled conviction in the writer or speak er’s mind that the fulfillment of that vow in volved the real sacrifice of his daughter, as a burnt offering; and I had long since learn ed to accept this as a fixed fact in Scripture history. But recently, by the simple and faithful reading of this interesting story - , in the En glish version of the Polyglot Bible, with marginal readings and references, these con clusions. have been somewhat disturbed.— Jephtha said, (Judges xi. 31,) “Whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord’s, and I will offer it up for a burnt of fering.” In the margin I find the word or substituted for and; from which may be in ferred that one of two sacrifices should be made. Again, in the 40th verse, we read, “ That the daughters of Israel went yearly to lament the daughter of Jephtha, the Gileadite, for four days.” In the marginal reading I find the words, “to talk with her,” substituted for “to lament. ” Now, how could they talk with her , if at the end of two months her father had offered her as a burnt offering?— New York Observer The Dance.— Wlxat a strange tiling, says the Moravian, this dancing is, after all, when you look at it from a philsopliical, or, if you please, unsophisticated point of view. The other day, Insulanus asked a lady how it came to pass that the entrance upon the floor of the ball-room made such a wonder ful change in her usual manners and habits. She asked him what he meant, as she did not understand. He asked her: “Suppose I introduced you to a friend of mine, a stranger, and he would not only take your hand, but put his arm around y - ou, what would you do?” You may imagine her look and answer. What would she do? All our lady readers know what they would do, and what the father, husband, or brother of such a lady would do. “But,” said Insulanus, “as soon as you enter the room of the ‘hop’ or ball, you permit a perfect stranger wbo is introduced to you at the time, not only to take your hand, but to put his arm around your waist, and to sail around the room with you in the giddy mazes of the dance, and your father, brother and husband, think it all right!” Tlie Minister and tlie Hams. I had the following narrative from a most reliable source, and, as near as may be, will give it in the language of the narrator : I knew a man, who until past the merid ian of life, manifested, in all his transac tions, a mean, miserly spirit. Money was his god. He was proverbially “a "mean man.” Between forty and fifty years of age, lie became a subject of “sovereign grace.” His eyes were opened to see with great distinctness the truth of that word, “A man’s life consisteth not in the abun dance of the things which he possesseth.” Lin a word he was only converted. At the ►period of which I speak, he was a wealthy farmer, iu one of our rich prairies. He uni ted with the people of God, he confessed, and most deeply deplored the sin of cove tousness. He promised with divine help, to “live no longer unto himself.” Ke was sincere in his promise and his purpose. Little did the poor man know himself, the power of habit, of temptation, or of the conflict before him between the “old and the new man.” As was then the custom in the Methodist Church in this country, and is, to some ex tent, at this day, the minister in charge was in the habit of receiving his dues iu pro visions, etc. Soon after “Old Covetous” united with the class, the preacher got out of meat; so he “harnessed up,” and rode over to Bro. C ’s house. “Good morn ing, Bro. C-——.” “Good morning, glad to see you ; won’t you alight ?” “No, thank you. Wife says we are ont of meat, and I thought’ ’ — (Oldman.) “Out of meat, are you !” (New man,) “Well, I’m glad to hear it, it will do me good to supply yon. Go to my smoke house, yonder, and take the best ham you can And—mind and take the biggest.” On went the preacher, and soon returned, -Searing a ham weighing twenty pounds. He passed on to liis wagon. Now comes the conflict. (Old man in his heart, solus.) “You old fool ! that ham weighs twenty younds ! Hams are scarce—worth one shilling per pound.” (Newman, solus.) “God loveth the cheerful giver.” “What shall it profit a man, though he gain the whole world and lose his own soul ?” “O, God, forgive me ! Get thee behind me, Satan.” “Here, Mr., comeback ! come back ! Now,” said he, “go again to my smoke-house, and this time get two liams. Get tlie very best—mind you got rousers.” Soon be returned, bearing forty pounds more of the precious meat ; then came over tlio poor man again the spirit of covetous ness. (Oldman.) “Well, you arc a fool ! Yon will die in the poor house yet! sixty pounds —worth eight dollars ! Eight dollars gone slick!” (Newman.) “Honor the Lord with thy substance. Give, and it shall be given unto you. Rejoice not against me, G mine enemy ; though I fall, I shall rise again.” “Though I walk through the val ley of the shadow of death, I will fear no evil. ” O! I am—l am in the valley. Voor man, he was like Bunyan’s Christian, ..lifcLilienthei-i. his sword, and i cried to Him who was able and willing—“ Lord save.” (Newman.) “Here, Mr., come back! come !” Now his manly form trembled.! Tlie water stood in his eyes, and then, like a little child, he wept and sobbed as lie told his minister of the warfare within. “And now, Mr. Devil,” he said, “If you don’t quit this business, I’ll give away every ham I’ve got in my smoke-liouse !” Then “Apollyon spread his wings and left for a season.” —Jjixtracl A Godless House. A little boy, three years old, whose father was careless, prayerless, irreligious, spent several months in tfnedwelling of a godly family, where he was taught iu the simple elements of divine truth. The good seed fell into good and tender soil, and the child learned to note tlie dif ference between a prayerless and a Christian dwelling. One day, as someone was con versing with the little fellow about tlie great and good God, the child said : “We haven’t got any God at my papa’s house. ” Alas, how many such houses there are in the world and land ; houses where there is no prayer, no praise, no worship, no God ! And what homes are they for children, aye, for men and women too. How much better is the pure atmosphere of Christian love than the cold, selfish worldliness of a godless home. Said an ungodly man; “I never was so near heaven, and probably never shall be again as when I spent a day in the house of Ebenezer Brown,” —a godly Scotchman who guided his household in the fear of the Lord. Would that there were more such homes, the memory of which might shed a holy saver over many a wanderer’s heart, and lonely sons of sorrow and of tears to look forward to the gladness of the eternal gath ering, beyond the toils and tears and trials of this weary pilgrimage. To such homes the weary come for rest, and the troubled for consolation. The Son of Peace is there, and the peace of God’s messengers abides within the humble dwel ling. Blessed be such homes, an may ours ever be of this number.” —The Little. Chris tian. l“I Want to lie a Minister.” More than a century ago there lived in England an orphan boy with promising tal ents, who aften said, “I w - ant to be a minis ter ;” but having no money to carry out the great desire of liis heart, liis youthful spirit was often bowed to the earth by disappoint ed hope. Once a wealthy lady offered to pay the ex penses at school if he would study and be come a minister in her church ; but tbe boy loved the church of his fathers, and could not be induced to leave his spiritual mother; so he respectfully declined tlie lady’s kind offer. So. afterward he visited a learned minis ter of his own church, and asked the good pastor’s advice in regard to studying for the ministry; but here he obtained no encour agement at all. Now the friendless boy went to God, and while he was engaged in fervent prayer the mail-carrier knocked at the door of his closet, and handed him a letter from a friend of his father, with an offer to assist him in his studies for the min istry. Thus his desire was gratified, and he be .came one of the most useful ministers of England. His name was Philip Doddridge. We commend bis example to all our readers. The Lord w - ants many ministers. Great numbers who are now boys must soon preach the Gospel. Let every boy ask this ques tion, whether he should not engage in this work. We should be concerned both about the duly of serving the Lord and how we should serve him. If it is a boy’s duty to enter the ministry, he should strive hard to enter it as well as he should strive hard to enter heaven, and he should pray for the Lord’s guidance in the one case as well as he should pray for it in the other. Thf. Bible and Victoria. — Here is an answer of Queen Victoria, that she gave to an African Prince, who sent her costly pres ents, and asked her in return to tell him the secret of England’s greatness and England’s glory: she sent him, not the number of her fleet, not the number of her armies, not the account of her boundless merchandise, not the details of her inexhaustible wealth. She did not, like Hezekiali, in an evil hour, show the ambassador her diamonds, and her jew els, and her rich ornaments; but, handing him a beautifully-bound copy of the Bible, she said; “Tell the Prince that this is the secret of England’s greatness. ” Unfailing Comfort. When earthly hopes fail, he who is not a Christian has no fountain w - heuce to draw sweet and abiding consolation. Not so with tjie Christian. To him the divine promises are all-sufficient. The following is a most touching illustration: Would yon know the value of the Bible? Let me introduce you to a scene of deep and thrilling interest as related by a minister, an eye-witness: A young woman, completely blind and deaf, was brought before a num ber of eminent surgeons, to see if anything could be done for her. Her sad condition had been produced by a violent pain in the head. The only method of communicating with her w - as by tapping her hand, which signified no, and by squeezing it, which signified yes. The surgeons concluded that her case was incurable, and in reply to her unwelcome inquiries she received the unwel come tap. She immediately burst into tears and wept aloud iu all the bitterness of an guish. “What,” said she, “shall I never see the light of day, or hear a human voice? Must I remain shut up in darkness and silence as long as I live?” A friend who was present took up the Bible and placed it to her breast. It was a touching and beauti ful act. She placed her hands on it and asked: “Is this the Bible?” Her hand was squeezed in reply. She immediately clasped the Bible in her hands, and held it up to her bosom, and exclaimed: “This is the only comfort I have left; I shall never more be able to look upon its blessed pages, but I can think of tlie blessed promises I have learned from it;” and then began to repeat some of its promises: “Clast thy burden upon the Lord, and he will sustain thee;” “Call upon me in the day of trouble and I will deliver thee;” “My grace is sufficient for tliee,” etc. She dried her teal’s, became submissive to tlie will of God, and was hap py- A Death-bed Sermon. The New York Daily Slav gives the follow ing ai> of actual occurrence in that city: A gentleman died last week at liis residence in one of our up-town fashionable streets, leav ing 311,000,000. He was a member of the Presbyterian Church, in excellent standing, a good husband and father, and a thrifty citizen. On his death-bed, lingering long, lie suffered with great agony of mind, and gave continual expression to his remorse for what his conscience told him had been an ill-spent life. “Oh!” lie exclaimed, and his weeping friends and relations gathered about liis bed—“ Oil! if I could only live illy years over again. Oh! if I could only be spared for a few years, I would give all the wealth I have amassed iu a life-time. It is a life devoted to money-getting that I regret. It is this which weighs me down and makes me des pair of the life hereafter!” His clergyman endeavored to soothe him, but lie turned his face to the wall. “You have never reproved my avaraeious spirit,” he said, to the minis ter. “You have called it wise economy and forethought, but I now know that riches have been only a snare for my poor soul! I would give all 1 possess to have hope for my poor soul!” Iu this sad state of mind, re fusing to be consoled, this poor rich man be wailed a life devoted to the mere acquisition of riches. Many came away from the bed side impressed with the uselessness of such an existence as tlie wealthy man had spent, adding house to house and dollar to dollar, until lie became a millionaire. All knew him to be a professing Christian nnd a good man, as the world goes, but the terror and remorse of liis death-bed administered a les son not to be lightly dismissed from memory. He would have given all his wealth for a single hope of heaven. God, a Father. (ihrist especially revealed him as a Father. 1. In his first and last words Christ calls him “Father.” 2. Asa Father, God thinks of us. 3. Asa Father, God loves us. 4. Asa Father, God works for us. 5. Asa Father, God cares for us, protects us, provides for us in the future. Father is the most endearing appellation in which he is made known unto us. “Ishould have been a French atheist,” said Randolph, “had it not been for one re collection, and that was when my departed mother used to take my little hands in liers, and cause me, on my knees, to say, ‘ Our Father which art in heaven.’ ” This little word, “Father,” says Gnrnall, “ lisped by faitli in prayer by a real Chris tian, exceeds the eloquence of Demosthenes, Cicero, and all the famous speakers in the world. ” “My life, says Evans, “ hangs by a single thread; but that thread is in a Father’s hand. ” “I never fear,” said a little child, “ when my father is with me.”— John Bate. Tlie Lord Jesus Will Miss Me. “My good brother, I did not see you at the prayer-meeting last evening.” “Oh no, I was not there; but it does not matter, there were enough there without me.” “But I do not think that any one there was filling your place. ” “No, I presume not; but I don’t suppose any one but yourself missed me.” “You are mistaken there; I once beard of a little girl wbo expressed very decidedly her expectations of going to heaven. One of her friends thought her over-confident, and told her so. But the little one still held on to her firm confidence. She said, “I know that lam only a very little girl, but when they are all singing so sweetly up there, I think the Lord Jesus will miss me if I am not there singing too!” So, my brother, when your brethren are all singing and pray ing here, it may be the Lord Jesus will miss you, if you are not joining with the rest.”— National Baptist. Is This All of Life?— “ls this all of life?” So said a man of wealth, as, lying upon a sick-bed, he looked back over fifty years—fifty years of pleasure and ease. He had loved dear friends, and they were dead. He had eherised great hopes, and they were not all realized; still his life had seemed hap pier than most of his fellows. But lie had lived for self, not for Christ; he had laid up his treasure on earth, not in heaven; and now, as he looked back on fifty years, they seemed a blank; and as he looked forward, a darker, unknown blank obscured liis vision. An aged Christian, just as he was passing away, said: “I am just beginning to live. This life is not all of life; it is only the first step.” Dear friend, how wiil your life look to you, as you cast your eye backward from its clos ing hours? If you employ life in loving Christ and serving him, then may the retrospect be sweet, and your joyful song, when earth’s fleeting years are over, shall be: “Just be ginning to live.”— Sunday School Times. “Lay Aside Every Weight.” —As ap plied to Christians, it means they should re move all which would obstruct progress in tbe Christian course. It is not the same thing in all persons. In one it may be pride; in another vanity; in another woridliness; in another a violent and ungovernable temper; in another a heavy, leaden, insensible heart; in another some improper and unholy at tachment. Some persons would make much more progress if they would disencumber themselves of the heavy weight of gold which they are endeavoring to carry with them. Even a feather, or a ring, may be come such a weight that they will never make much progress towards tlie prize. [ Barnes. God’s Method of Helping.— God did not take up the three Hebrews out of the furnace of fire, but he came down and walk ed with them in it. He did not remove Daniel from the den of lions; he sent liis angels to close the mouths of the beasts.— He did not, in answer to tlie prayer of Paul, remove the thorn in the flesh, but lie gave him a sufficiency of grace to sustain him. Prayers and tears are tbe weapons with which the saints have obtained the most glorious victories. If parents were really faithful to their cliildren, there would be fewer unconverted adults. Conscience is a judge placed in the in terior of our being. The noblest hero is he who battles with himself! How to Break Down a Church. To do this effectually, you must. I. Discourage the pastor. 11. Discourage your fellow-members. 111. Destroy the confidence of the commu nity. I. To discourage the pastor : 1. Absent yourself from one service every Sabbatli, or miss at least oue in three; if he is not very strong, one in four times may an swer. 2. Neglect prayer and class-meetings. 3. Ciiticise your minister freely—praise him sparingly—find fault plentifully—pray for him little or none. 4. If he proposes to hold extra meetings, withhold your 00-operation. 5. Give yourself no concern whether his salary is paid or not. 0. Never call on him socially, or allow him to think that his comfort or that of his fami ly is a matter of any importance in your eyas. 11. To discourage your fellow-members. 1. Observe the directions given above. 2. Complain about everything they do and don’t do. 3. Contrive to make yourself the head of a clique, and by their assistance and your industry keep the church in hot water gen erally. 4. While doing this, lose no opportunity to complain of tlie bad treatment you are receiving. 5. Be as much like Diotrephes anil as lit tle like Paul as you can. 6. Discard charity and candor, take dis trust to your bosom, and make scheming your specialty. 111. To destroy the confidence of the community: 1. Observe the foregoing directions. 2. Tell the people that you are in the Church by force of circumstances, but have no respect for the way in which business is conducted. 3. Publish tlie faults of your brethren, taking care to magnify them. 4. Make no effort to induce people to at tend tlie church. 5. Take no part in the labors of the Sun day-school. (>. Publish on all occasions that you have no confidence in the concern—predict that it must fall—go down—blow up, and can never succeed. By observing these directions faithfully, you may have the satisfaction, if the church is not usually vigorous, of witnessing the fulfilment of your predictions.— Exchange. Beautiful Sentiment. Chalmers beautifully says: “The little that 1 have seen iu the world, and known of the history of mankind, teaches me to look upon their errors, not in anger. When I take the his tory of one poor heart that has sinned nnd suffered, and represent to myself the strug gles and temptations it has passed through —and brief pulsations of joy; the teal’s of regret; the feebleness of purpose; the scorn of the world that has bttle charity; the deso lation of the soul’s sanctuary, and threaten ing voices with; health gone; happiness gone, I would fain leave tin l erring soul of my fellow-man with Him from whose hands it came.” |Uligious HJiscellanjr. The True Church. We were considerably amused, the other day, on the reception of a brochure by Dr. Thompson, consisting of five papers from the American Churchman, and attempting to define the relation of the Protestant Episco pal Church to other Christian bodies in tlio United States. It might have passed for nil nxocllent jolui, bill tliat OVuctora u£ diviui ty do not usually print their jokes at such great length, and distribute them to the neighboring clergy free of expense. But tliis is almost too absurd for a serious an swer. Here is a little body—tlie Benjamin of our American Israel—whose entire con tributions to foreign missions last year were not 3130,000, and which, small as it is, will hardly hold together without a few extra hoops, so violent, is the contest between the ritualistic nnd evangelical parties, gravely claiming to he the predestined absorbent of American Christianity, responsible for this whole people, nnd the only power that can confer upon us the inestimable boon of a Catholic and Apostolic Church. Now this tremendous claim is somewhat less ridiculous in the mouth of a Romanist than of a Churchman, as the bay of a mastiff is more dignified than tlie clamor of a Scotch terrier. But we enjoy the singular spectacle of two Catholic churches, each claiming that the other is a sect, and each pretending to be the one original and apostolical body. The misfortune of which is, that if wo outsiders should allow ourselves to be absorbed by either, the unity sought would still be as far off as ever. Tlie Pope generously offers Prot estants a share in his Ecumenical Council, if they will cease to be Protestants; the Churchman promises them a kind welcome within the jurisdiction of the House of Bish ops, and even has the audacity to propose some consideration for weak consciences in the important matters of the surplice and the prayer book. It is certain tliat both these tempting offers will be respectfully de clined. Meanwhile we liave no especial quar rel with the Churchman, but when little Mercury mistakes itself for the sun, the other planets may be allowed to smile.— Exchange. Liberality of Heathen Converts.— lt has been the impression of some persons that native converts contributed nothing to the support of native churches. Peter Bayne, the London correspondent of the Watchman and Reflector, writes: “We now learn that, though the large majority of converts are still the poor, and though every convert is cast out by the society in which he had pre viously lived, the grace of liberality has shown itself in tlie native congregations, and has begun to bear good fruit. At Nngercoil a native deacon of the church built a chapel and schoolroom at his own expense. In Travancore the native contributions to the cause of missions amounted in 18G7 to twelve hundred and twenty pounds sterling. When it is stated that that the rate of wages in Travancore is three or four pence per day, the magnitude of this sum will be seen to be very considerable. In Negoor, in a native community of whom only 584 are baptized, the sum of £295 was raised in the same year. The native woman who lias learned to know and love Christ will be seen putting aside a handful of rice when she cooks her food, to go to tlie support of gospel ordinances. All the native congregations in the neighbor hood of Calcutta contribute more or less, and one of them raised, last year, £IOO. “Liberality,” say these missionaries, “is per haps the grace which is now being most rapidly developed among the converts. ” Quala, the Great Karen Preacher.— In liis work on Missions, Dr. Anderson gives an interesting account of the labors of this successful minister of Christ. The first Ka ren convert was baptized by Dr. Judson, and the first sermon preached by this con vert was blessed to the conversion of Quala, in 1830. Fourteen years after his baptism he was ordained. He entered upon a mis sion to the Karons of Toungoo, and such was his success that in one year the number of convert connected with his labors was 741, who were associated in nine churches. In less than three years the number of church es under his ministry was increased to thirty, with an aggregate of 2,127 members, more than 2,000 of whom were baptized by Quala himself. His labor and fatigues have been truly apostolical, and so has been his suc cess. The English government offered him a salary if ho would become the head or overseer of the wild mountain Karens, but Quala replied: “I will not mix up God’s work with government work.” The com missioner said: “We will give you money, and von may continue your work as teacher, as heretofore.” But Quala replied, “Be patient with me, sir. Were Ito take your money, the wild Karens would turn against mo.” “Evangelical Christendom” says that the new French minister of worship, 31. Duvergier, who has succeeded 31. Baroclie in that office, has received in the most affable and courteous manner the two consistories (the one belonging to the Reformed, the other to the Lutheran Church,) which have already paid him their respects. M. Duver gier, as we believe, will not adopt the ex clusive ideas, the narrow views, and the in tolerant and despotic ways of M. Baroclie. E. H. MYERS, D. D., EDITOR Whole Number 1781 He will not abuse the union between the Church and the State, to the subjection of our ecclesiastical bodies to an arbitrary tyran ny. When our consistories shall pronounce the deprivation of a pastor on account of infidelity, 31. Duvergier will allow that they have exercised a legitimate right, and will sanction tlieir decision. Good order will be re-established by this spirit of justice, and religious liberty will obtain the satisfaction which has been accorded to and guaranteed it by the law. The English Clergy on Amusements.- At a recent Church Congress in Liverpool, the subject of the Recreations of the people was discussed at length. Rev. Erskine Clarke wished to do what Pollock says never lias been done and never can be done—he wished the theatre reformed. “I desire,” said he, “pure theatricals under firm con trol, severed from drinking and licentious temptations. ” Archbishop Denison entered the discussion with an approval of harvest homes. To dancing, lie added, he had no objection, and regretted his inability to at tend a recent dancing party in his own parish, to which he had been invited. He even went to the length of recommending cricket and other out-of-door games between services on Sunday. With such teachings and such leaders, what wonder at the rising swell of immorality and vice in the king dom? Revival in India. —3lissionaries report a very interesting revival in a district in India, in connection with a camp-meeting. Twenty persons found peace in believing; some of them were remarkable exemplifications of a thorough work of grace. The evidence of their conversion were peculiarly satisfactory. One convert began at once to be anxious for five brothers away in the mountains; another, for his distant friends in Calcutta, At an other place an aged blind man has recently been admitted to the church. He was liter ally cast out into tlie streets for his adhe rence to Christ, though he was the head of a family. A remarkable spirit of inquiry exists among the better and more influential members of one of tho lowest castes umoug tlie Hindus. The people hear the gospel very attentively, and several have asked to be baptized. The movement is said to be full of hope. Free Seats. Several of the Boston churches have made the experiment of dis pensing with pew rents and reserved seats, and pronounce it a success. In Cambridge, a church which last year obtained 91,400 from the ront of pews’, this year obtained, in voluntary offerings from tlio occupants of free pews, 33,000. “Carleton,” the spirited correspondent of the Boston Journal, who has just returned from his journey around tho world, says: “The houses of worship are free all over the world, among all reli gions, except Christianity; and of tho three great divisions of Christendom Roman, Greek and Protestant the latter alone adopt the exclusive system; a system whose practical working in our large cities is to shut out from the house of God o large part of the common people. ” The Dogmatism of Doubt. —At the Church Congress, (Establishment,) just hold at St. George’s Hall, Liverpool, the Rev. E. Garbett, who is favorably known in this country, made some strong and manly state ments as to the need in these days'of tho manly utterance of decided dogmatic teach ing. “Nothing,” he said, “is so dogmatic as the rejection of all dogma by modern un belief. Doubt must bo met by certainty. The age is sick of uncertainties and skepti cisms, and craves assurance, and religious teachers ought to give them that asauranoe. They ought to counteract unbelief by being positive that they are right, for unbelievers are all the time declaring positively that they mio vjronft.” The Infidels of the United States held a Mass Convention in Philadelphia last week. From the East and the West, the North and the South, the men and women of all shades of infidelity met for their grand rally against that waning superstition which is drawn from the Bible. The mighty host, when fully marshalled on the battle field, was found to consist of sixteen men and one woman. The receipts of the past year for publications sold, amounted to the enormous sum of five dollars. But more astonishing still, it was stated that an infidel had built a Christian church at the cost of 360,000! Under these circumstances they took their hats and went home. Sunday Schools for the Chinese. —The Pucijic says: “The Chinese Sunday-schools have become oue of the most interesting features of religious instruction in this city. Boys and men are eager to learn. The} - ara patient, earnest, attentive and grateful for the instruction afford them. If the heathen are at our doors, it is certain that some very hopeful missionary enterprises have been set on foot for their benefit. Our people are becoming more and more interested in a work which is rapidly growing upon their hands. There is both room and recompense for a great many earnest volunteer teachers.” Another Reunion. —The General Assem bly of the United Presbyterian Church and the General Synod of the Reformed Presby terian Church, are coming together. The Joint Committee of these Churches met in Pittsburg, tlie 10th inst., as the Old and New School Assemblies were gathering for their glorious reunion, and unanimously agreed to terms of “organic union,” on the basis of “their respective testimonies and standards,” their supreme judicatory to be known ns “The General Assembly of the United Presbyterian Church of North America. ” It is Advertised in Boston that Rev. Mr. 3lurray is to preach Sunday evenings at Music Hall on “great themes,” and that the sermons will be accompanied by “the grand est display of devotional music ever listened to in Boston.” This is quite equal to, and on a par with the report of one of the pa pers when Mr. Everett was a Unitarian min ister in Boston, and he offered prayer on a public occasion. The paper said it was “the most eloquent prayer ever delivered to a Boston audience.” Freewill Baptist Churches. —The Free will Baptist benevolent societies held their recent anniversaries at Lowell, 31ass. The denomination now comprises 1,375 churches and 66,691 communicants, an increase of 97 churches and 5,447 communicants during the past year. Tho question of the removal and location of the theological school, now at Newhampton. N. H., was discussed, but not decided. Buffalo, N. Y., offers 3300,000 for it, and Hillsdale, Mich., 340,000 in money, lands and buildings. London Midnight Mission. —The Lon don Midnight 3lission has rescued upward* of one thousand girls from a life of shame, either restoring them to their friends, or se curing them work at home or in the colonies. Upwards of fourteen thousand have attend ed meetings held. One hundred and seven ty-four woro reclaimed in the year ending last 3lareli Ist, of whom but fifty-six were natives of London, while fifty-eight were orphans. Disintegration of the Mormon Chtjch.— 3lr. Stenliouse and all the editors and pro prietors of the Utah Magazine have become djaaffected towards Brigham Young, and been “suspended,” with a prospect of being “cut off.” Stenhouse has been one of Young’s most ardent and trusted friends, and his daughter is one of Joseph Young’s wives. 3lormonism trill drop to pieces if it has time enough. London Charities. “The Bishop of London states that there now exist in that city more than a thousand associations for charitable purposes, administering annually about £4,000,000, in addition to the regular assessments of the poor rates. Yet there i* such a spread of want, misery, pauperism and crime in that metropolis that the au thorities are at their wits’ends to meet it." Romish Activity.— “A 3lanchester, N H., clergyman lately stated that the 7,000 Catholics of that city have for three years raised more money for religious purposes than the 20,000 Protestants; that their church property was worth twice as much as that of the Protestants, and their church at tendance as large as theirs. ” Missionary Societies. —There are 48 mis sionary societies among American, British and other European Protestants, connected with which are 9,418 missionaries, colpor teurs, etc., haring under their euro 518,000 pupils in missionary schools. The annual receipts of these societies are 34,500,000.